P a G a N W O R

PagPana gWaonr ldW 3o7r ld 37 Year 10 Issue 1 April 2008 April 27 2008 Wow! This issue begins our tenth year of publication… . It am azes m e how fast the years D go by. L A N One thing that has changed over the years is L O that we have gone from a Western European I T m em bership base to having m em bers all over A the world. Another is that all adm inistration N work is done by em ail and web-based R R E databases so our paper use is very m inim al. T And after 9 years we’ve discontinued the use N I of the PFI Chat list and have now m oved on to O N a PFI Forum (see page 7). O I T But this m onth is another anniversary that A deserves m ention. It is 10 years ago nearly to R W E the day that I m et M organa and M erlin for the D first tim e. M organa and Lady Bara were the E new National Coordinators for the Netherlands F and I was the new National Coordinator for N A Belgium . So during the first week of M ay N G 1998, I went up to Ziest so that M organa and I A could put our heads together and exchange P ideas. We hit it off im m ediately and talked for E A hours. During the last 10 years M organa’s H T friendship has rescued m e from m yself m ore F than once… Here’s to you M organa and to the O next 10 years of friendship! G R E T T A E L S W P E N E H T PF Conference in London, Novem ber 2001. 1 Pagan World 37, April 2008 From Old Pagan W orship to Endovelico y Isobel Andrade PFI National Coordinator for Portugal Translated by Antonia The proto-historic worship in the sanctuaries of Rocha da M ina and of Castelinho were not identical to the Outeiro de S. M iguel da M ota as we know it now a days under a Romanized period. However, in a closed wide circled area other sanctuaries existed, being more ancient and still marked predominantly by ancient animist cults. The essence of the pre-Roman religion is different from the romanticized side we know. The societies and the culture develops transforming patterns and the soul’s group of one society has difficulties in comprehending what doesn’t exist anymore, but with the passing of time and years, remains in history. The ancient people’s creed stayed in the memories of the Lusitanae people and some continued in the traditional tales even if those were modernized through the Romanization and dispersed in the following times. Here the veneration was to a native divinity in which the worshipping evolved and consequently being altered by the arrival of new deities brought by M editerranean people and other tribes coming from the centre and south. But with the social changes, the sacred hill always stayed with importance, the surrounding region became more populated in the times of the “Cònios and Bèticos”. Alongside the sacred places and for some distance, spreads a rocky formation. Ossa, was probably also by circumstance a meeting point of exchanges; a Greenish hill with water and game, with a shielding stone formation one Oasis in an immense region of great planes. For place of cult the ancient chose the hilltops to direct their worship to the heavens marrying the sky with the earth. Because the mountain was revered; in her gorge she received the bodies of the enemies, the nicks sculpted in her stone spoke to men devoted to the divine, carriers and interpreters of the Gods voices. Behind her canyons was where the tribes hid, in the scarps were left offerings from totemic animal to cereals. The mountain also nourished them surviving from hunting and herding. In other locations the menhir demarcated territories and other communitarian cults emerged when the times changed; the worship of the fertilization Goddess the mother earth and other tribal cults. The old religion was not the same in every region but the plurality and the diversity were part of her essence. - 2 - Pagan World 37, April 2008 Here in “outeiro” the veneration was to the “ Lord of the M ountain”, to EndoVelico. Guardian of the gone souls, he collected his children in a bowel where the river disappeared, receiving them in their eternal journey. If the mountain gorge devoured the enemies it also embraced the body of the old warrior with funeral honours where only the invited tribes attended. On the mountain top the sanctuaries. Where the ceased stone rises to the sky emanating the power of the mountain, there her voice manifested to the winds, there was the place of wisdom. Descendents of clan lords and wizards of ancient tribes, they perpetuated the believes and knew the places of power, it was the immensity of the flora that the earth here gave making possible the development of the healing arts, the wisdom was transmitted and grew. The encounter between cultures was absorbed and the wise man not only worked for his tribe but also practiced with men, practicing the knowledge received from the Gods, received and given. Executing healing rites to perform purifications and cast out ailments. In return the people fed them. The new routes broaden the interchange and the sanctuary became popular. Here one received the wounded guardian, the caravan leader who searched for shelter and protection, the orphan child, the travellers and the messengers… The accessibility and the adaptation to the rite, made us choose the ancient Roman temple, in which the memories lived in writing, becoming the elected place for our contemporanry pagan cult. Where divine manifestation is, so the place becomes divine. This sanctuary becomes known as Oracle and place of healing. It isn’t odd that we as polytheists believe in the blessing of the healing God. The cult to the EndoVellico didn’t extend to Rome; it was maintained with them in the region. If the Romans constructed a temple dedicated to a local deity and not to one from their own pantheon, then before the Roan’s arrival, the deity was already of importance. Anticipating the religious search by the new civilized inhabitants, they gave significance and emphasis to the local deity- EndoVellicvs, like this perpetuating this ancient cult, transforming it into a blessed place by constructing a new temple that would attract people and consequently commerce. The valuable surrounding quarries, the nearby commercial routes, the vast fertile planes, suitable for extensive agriculture for consume and export to other provinces, brought to this region unusual prosperity. Characteristically to the Roman culture the temple of Endovelico acquires new ways of healing and new - 3 - Pagan World 37, April 2008 therapies, receives the personal offerings and also grants guiding answers in diverse matters: In front of the lord of Healing, the Oracle was consulted. The God appeared to the pilgrims in dreams (incubatio) but not without first being submitted to a purification and preparation ritual to see and hear the God, under the guidance of the resident priests. The Oracle priests interpreted the dreams and afterwards they would indicate the treatment. The treatments in general, were spread through the Roman Empire in the healing Temples, which consisted of thermal cures, baths and aromatic smoke, exercise and diets, this way a system was developed based on observation from which the modern therapies originated. The centuries passed, Rome had already fallen and consequently Christianity emerged. Even with the destruction of the temples and the prohibition of cults, in the interior regions certain pagan (pagani) customs were maintained, in the rural areas people kept their religious convictions. The Christian clergy had to replace the previous cults and to supplant the people’s need by the given support to the old believe, by adopting martyrs and saints to substitute the old pagan divinities and the people, former worshipper of the old pagan divinities, to whom they approached with requests of healing found churches taking over their sacred pagan places. The temples were desecrated, the pillars displaced, the flagstones were taken for rebuilding, the statues buried, broken and the altars used for the new chapels being constructed. The need to connect with the divine doesn’t die on mankind, adapts, transmutes through time and acquires new forms. Chapels and churches replaced the many Pagan locations, however here in the ancient temple of EndoVelico, the Christian religion didn’t develop significantly. The mountain spirit lord slept. M en always have been pilgrim, since the beginning, from searching for new land and moving clans, the journey to distant places to receive grace or divine council, from the medieval pilgrim in the known pilgrimages, to the walker of the XX century which leaves the city’s comfort and walks searching for his magical place. So, in the beginning of the XXI century the PFI gathers the pagan walkers devoted to the ancient Lusitanian deity- The EndoVelico-and he reappears to the light of day like Phoenix reborn, proving that our practices are capable of coexisting with the modern society without trying to proselytize from our part, but allowing the folk a glimpse of a distant religious past. Evermore, Oh! EndoVelico Isobel Andrade - 4 - Pagan World 37, April 2008 A Pagan Look at Karm a y Saddie LaM ort The eastern idea of karma has penetrated deep into modern day Pagan thought; but does it really belong there? In the following article I will attempt to map the ideology of Karma, compare it to the laws of nature and provide an alternative for it that might be more suitable for some Pagans.

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